ments highlighted by Thomas (Spirit, experience and text). The AG USA
statement prioritizes the use of Scripture in both order and prominence.
It also appeals to the activity of the Spirit in its report of those that have
changed their lifestyle with “success” (however that is being defi ned or
measured). The statement also appeals to experience as it attempts to
acknowledge the nuanced reality of the issue by reference to “orientation”
and “behavior.” While this approach is an admirable initial step in the
deliberation of this topic and does utilize the triad of Thomas’ model, as
noted above, further refl ection and exploration of the concept of “experi-
ence” is needed. What the AG USA statement, and indeed Pentecostals
generally as they engage this topic, has not adequately developed is a
response that adequately incorporates a more nuanced understanding of
“experience.” As the examples from Acts 15 and Isaiah 56 demonstrate, an
understanding of “experience” requires an engagement with the philoso-
phies of our communities, with culture, and with contemporary method-
ologies (including scientifi c enquiry and social science). For Pentecostals
to read Scripture for the purpose of deliberating theological questions, it is
crucial to engage not only with Scripture, but also the question of “experi-
ence.” It is crucial in the deliberation of this theological and ethical topic
that Pentecostals include in their evaluation of experience refl ection upon
the nurture/nature debate. How much is our sexuality a product of our
culture and how much is it a product of our biology? Is there a place for
a monogamous (same-sex) marriage in this debate? While the AG USA
statement rejects current DNA research, the discussion is broader than
one branch of scientifi c inquiry, as important as it is. This also opens the
door to refl ection on the use and abuse of gender, gender roles and gender
stereotypes in our communities. The reality of “experience” (including
scientifi c inquiry, philosophy and context) and the work of the Spirit is
perhaps much more complex than Pentecostals have identifi ed.
In conclusion, while Pentecostal readers have mimicked, albeit intui-
tively, the reading methods from Scripture (such as described in Thomas’
reading of Acts 15), they have not engaged with all elements adequately.
What their approach lacks is serious engagement with the role and defi ni-
tion of the component of “experience.” It was the very “experience” of
Paul and Barnabas that initiated the dialogue and deliberation over theo-
logical issues in Acts 15. Their experience included not only the miraculous
work of the Spirit, but also the empowering by the Spirit to communicate
and engage in cross-cultural settings and engage with the philosophies and
religions of other cultural groups. It was the very “experience” of eunuchs
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